9/23/15

Dharma Talk, September 14, 2015: Lin Chi, pt. 3

Our Dharma teacher, Gilbert Gutierrez will be conducting a 7-day
retreat at DDRC in Pine Bush, NY right after Thanksgiving from November 28,
2015 to December 5, 2015. Registration is now open till Nov 24. He hopes
for some participation from this local group and also those who are reading
this by way of the Internet. This is going to be a very good opportunity to
practice longer sitting meditation. For more info, visit: http://dharmadrumretreat.org/calendar.php#roots

Today is
September 14, 2015 our regular Monday night class. Good evening to you all and
to all those who are listening by way the Internet, hello. We’re going to continue
on, we've been talking about Master Lin-Chi and I want to see if we can go through
the Zen
Teachings of Master Lin-Chi as far as we can go today. We need to back up
just a little bit from where I was at before so that we can kind of use that as
the impetus go into the new material. So I will read part of what he was saying
here. And for those of you who are new to this, Lin-Chi was around the time
period of 1200 CE.

No
matter what the environment he may encounter, with its peculiarities and
differences, he cannot be swayed or pulled awry. In the space of an instant he
makes his way into the Dharma-realm. If he meets a buddha he preaches to the
buddha, if he meets a patriarch, he preaches to the patriarch, if he meets an
arhat, he preaches to the arhat, if he meets a hungry ghost, he preaches to the
hungry ghost. He goes everywhere, wandering through many lands, teaching and
converting living beings, yet never becomes separated from his single thought.
Every place for him is clean and pure, his light pierces the ten directions,
the ten thousand phenomena are a single thusness.

In this
particular passage, there's quite a bit of information that’s being given here.
The first part is showing the following of function; that one does what needs
to be done. For instance, one of the early stories that one would learn would
be this young disciple going up to the master after dinner and asking the master
for instruction. The master looks down at the disciple and says, “Have you
finished your dinner?”

The disciple
said, “Yes.”

And then
the master said, “Go wash your bowl!”

This is
simply following the function of what needs to be done. In everything that we
do, we follow whatever has to happen in that moment. And if you are in accord
with this, then life becomes easier and it doesn’t become a problem. If there's
a can on the floor in a supermarket, it doesn't kill you to pick it up and put
it back on the shelf. It’s just if you don't do it, who will? Somebody might
slip on it or an old lady might step on it and fall. It's not that bad. You don’t
look at it and go, “Umm, [you know] that has nothing to do with me.”

As you
follow in this way, it makes life a lot easier because you're not measuring it
for what the self is going to get out of it. If you do things with the idea
that you're going to get some kind of a reward for doing it, even if it's an
acknowledgment of the people around you, “Wow, you did very good. You just gave
that homeless person a dollar!” then that's not quite the right way. But if you
follow your heart and you do the things that you need to do, it's not bad because
what it does is it enables us to start removing the self, this illusory self. This illusory self then
is the problem that we have in terms of being able to deal with the things
around us. It's interesting because he's saying that if he meets the buddha he
preaches to the Buddha, or even to the patriarchs and arhats, (Arhats are very
high-level practitioners) and then he mentioned the hungry ghosts. Here are all
these high-level practitioners and then he talks about the hungry ghosts. And
what he’s doing is reflecting mind-to-mind.

I
remember there was a time when I was with my master and the Abbott of the Chan
Hall where I was at and I said to them like you know, “If you don't deliver me
before you, I will deliver you!” I didn't mean it in an insulting way. They
just nodded and understood what I said, that this is the way, this is the
function that one has. And for me, that was my function - was just simply “this
way.” If people tell you “what did you get from all of this?” and they start
talking to you about all these things that they got, then it's not quite right.
They are still kind of moving along a path where afterwards, there's no path to
move along. One just simply does what needs to be done, whether it's something
mundane like washing your bowl or helping people to alleviate their suffering,
one does it. And if you can allow yourself to spread that time like that, then it's
not bad. That's not bad because you start getting rid of the self.

I remember when I was a young attorney, and this
is way, way back. There was this one person that was helping us. Excuse me; I
wasn’t an attorney at that point. I was a law student and he was an attorney.
He was coming to our clinic and he was dressed in a very fine suit and at that
time he was charging $350 an hour. Most attorneys at that time were charging
$50 an hour [to give you a comparison] so he would've been equivalent to maybe
$1500 now. He was talking about how important his time was and when he was
talking in this way, it really wasn't like he was giving from his heart because
he couldn't rest because to him he was burning dollars talking to us. I say
this is kind gross but I said, “It must be awful for him to go to the bathroom (Laughs…)
because he’s burning all these dollars.” (More laughs…) So anything that isn't
where he could make money would be a waste of time. This is very sad and at
that time I said, “I do not want to be like you!” I really wasn't yet on the
path [let's say] or off the path but I knew that was something I didn't want to
be where one measures the value of that moment by what they can get out of it
from somebody else. And if you're not getting it, you know it's like you're
being self-magnanimous in giving your time in terms of this instead of just
simply saying, “No, this is something that's helpful for people.”

So when
we do things in this way like Lin-Chi is mentioning, the self, it just begins
to loosen up like a thread on a robe, it just starts to loosen. And little by
little, that self begins to come off and what is there is unstained. The self
is the thing that causes the problem. That's why he's talking about wherever
you go, you can teach; you preach to whoever's there. A hungry ghost is somebody
that if they died and may have an unsettled spirit, or they wanted something so
much, they can end up in the Ghost Realm. And it's possible to teach ghosts but
I'm not going to get into too much of that, but ghosts can listen as well; not
all of them but some of them. So if they asked for instruction, they can come
in and listen to it. This is the way where one just simply accords their life
with whatever needs to be there in harmony.

When he
said he's “not separated from a single thought,” it's just simply this one
thought for 10,000 years, the thought that you're on. It doesn't mean that his
mind is blank. Quite to the contrary, he's actually processing at a much faster
rate [than other people] the information that's around him. And not just
necessary through the senses but intuitively as well, these information are
coming in so he processes and sees things very very carefully. It’s because the
mind is not discriminating. It doesn't discriminate saying, “I like or dislike.”
It just simply sees things as it is so he can observe more things. And as you
begin to see things in that way, all of a sudden you find out “You know if I
quiet down and listen, there's all sorts of different information that's there”
and then the world isn't so much of the unclear place that is governed by some
deity or a single deity of whatever, kind of like the Greek gods that move
people around like chess pieces. We’re moved around by our clinging to the self.
Once we let go of the self, then the mind and the body are liberated. They are liberated
because it is clear that this is the Buddha-nature that we have, that all people
have. The Buddha-nature is just this… when we say nature, it is all that's
there but in a manner which we would call of emptiness. Emptiness is that
everything is constantly changing and there's no permanence to anything.

So when
we see the world in this way, we do not cling to those transitory thoughts or
images or whatever. Some of you are very young; some of you were very young,
and some of you may not remember when you were young, like me. Maybe I can
still remember it but we do not clinging to that time period and lament that or
whatever's happening because that causes us suffering. When we understand this
aspect of it then we’re free. We can roam wherever we want to be and no one can
take anything from us. But when we are the attorney from back then that was
making $350 an hour, his soul is troubled because he’s so concerned about that
all the time that it defines him. And when there’s something that you cling to define
you, like if I'm defined as a teacher and I have to be a good teacher, that is actually
an obstruction. Then I have to be worried about what's coming out of my mouth.
But if I just let it flow naturally, it comes up naturally.

But when
we define ourselves as something, then we have something to defend, or protect,
or whatever it is. And when somebody tries to take that away, we suffer. We
don't like that and it could be anything. It could be that we had a job but now
we don't have a job. It could be we have a relationship, we don't have a
relationship. It’s many different things that come up because the world is
constantly changing; there are no guarantees. The practice of Chan, of Zen, doesn't
guarantee you that you are going to be inoculated against the adversities in
your life. But what it does is it helps you understand that and accept that and
that you are not defining yourself from some image of yourself and the things
that you hold onto. “I'm an attorney that earns $350 an hour. I am a very very
important person.” What you're doing is you're allowing the environment to
define you.

Quite to
the contrary, what we want to do is define the environment. How is that so? How
do we define the environment is around us, we have hundreds, thousands of
opportunities per day to define our environment. What is our environment? Our
environment is our body, how we react to things, how we interact with others,
our speech, what we say. Do we say good things or do we say a lot of garbage or
trashy talks? And in our mind, what is going on in the mind? What is coming in
and more importantly, not what's coming in but what's sticking in there? Things
come and go just like clouds all the time but if you’re there and you’re a very
negative person and you see dark clouds with lightning bolts and storm, then
that’s what you will beget around you. People will say to you, “How are you
doing?” And you go, “Errrrr…..” and you're always negative, then you’ve got to uplift
that. You have to try to help other people and you have to help people when
they're in that kind of a state. And even if you can’t help them, don't foster
that state. You create an oasis around you and you invite people to come to the
oasis to take a rest.

Sometimes,
have you ever been tired of being you? No? Never being tired of being yourself?
“Shut up!!!” You’re whining like “I’m tired, I am this, I’m hungry, I never get
this, I don’t wana, wana, wana!!!” Whatever it is or “I wana, wana, wana!!!”
And you just go quiet. That’s a good step because when you start realizing it,
it’s like you're in a room and you go like “Well, who farted?” and you’re looking
around and then realizing that you were the one that did it, but yet you're
looking around at everybody else. You have to look at that. You are essentially
perfuming the room. But you can also perfume the room with goodness, or you can
perfume the room in a bad way where you start creating an unwholesome
environment around you. And then you wonder why people don't like you. But if
you understand that and you understand what's happening, it can change you.

I once
had somebody who was actually a long-standing friend, so much younger, and she
came over one day and she said “You know, I don't understand why people don't
want to hang around with me.”

And I
said, “I will tell you why [you know] if you promise not to become offended.”

And she
said, “Okay.”

So I
said, “Because you're a taker. You take from everybody. When you need something,
you're on the phone and the people around you will help you and you know how to
get them to help you. But when they need help, you don't give them any help. So
you’re really not a true friend in this way. You're just taking and so people
get tired of that.”

Nobody
ever told her that. She came from China and she grew up here in her [let's say]
late teens without a father or mother. She’s just going to school here and
didn't really have a rudder in her life to be able to know which way to turn in
a good way or a bad way. She never realized that. It was like as if it was the
first time I put a mirror in front of her. When she did that, she was shocked.
The good thing was by showing her that, she became a very good practitioner and
she changed. She actually changed to where she was somebody that would help out.
It wasn’t a 100% but it was a dramatic change from what she was before. And it
is in this way that we do this self-analysis. We look at that “self” and we
start saying, “Wait a second, “you” have been causing me a lot of trouble for
many many years. You know, you just need to back off. I'm really the captain
the ship. You're not really the captain of the ship; you're just a guest here. You're
just a passenger but you're playing it and you keep running the ship aground.”
And you start looking at things in this way and then you are free to roam
wherever you want to. We continue on:

Followers of the Way, the really first-rate person
knows right now that from the first there’s never been anything that needed
doing. It’s because you don’t have enough faith that you rush around moment by
moment looking for something.

You want
something; you want peace, you want to be quiet, you don’t want to suffer
anymore.

You throw away your
head and hunt for your head, and you can’t seem to stop yourselves.

That’s
how many people meditate. They throw away their head and then they look for it.
But when you meditate in the right way, you know exactly where your head is at and
you're clear about it. You know because you have this right understanding of
how to practice in the manner in which you just ring the mind naturally back to
its true nature. It doesn’t really have to do anything more than understand
that aspect of it and let it just simply sink in. The understanding part will
not even get you there but it gives you the confidence to be able to go forward.
So you throw away your head and you hunt for your head and you can't seem to
stop yourself. No matter what you do, you can’t stop it. Whatever your habits
are, they come back. Anybody here have habits they can’t break? I mean it's
maddening sometimes that you can’t break your habit. You go, “How is it that I
cannot break this habit?” and you drive yourself crazy in terms of doing that.

You are like the
bodhisattva of perfect and immediate enlightenment, who manifests his body in
the dharma realm but who, in the midst of the pure land, still hates the state
of common mortal and prays to become a sage.

There's a
story where this one young son was going out to try his hand at being on his
own and the father sewed a jewel into his jacket; a very precious jewel. And
this young man went all over the place and tried to make his way. And no matter
what happened, he couldn't do it. Until one day, he found sown into the pocket the
jewel that had been there all the time. And it's in the same way you have the
jewel of wisdom, the jewel of enlightenment, the jewel of this Buddha-mind -
this wonderful illuminated mind but you just mistake the self for the mind. And
that's the error but if you let go of the self, there's nothing to keep the
mind from having its natural illumination. Not bad! You just have to get rid of
your stinky self. Can you do it? It’s not so easy but you all have the
potential. All of you have that potential do that.

People like that have
yet to forget about choices; their minds are still occupied with thoughts about
purity and impurity.

So when
we look at things in a way “Oh, this is this saintly; this is not saintly. This
is good; this is bad.” It's this discrimination that causes the problem. It
doesn’t mean that there's no difference between [let's say] somebody who’s
using drugs and somebody who’s not using drugs, but what we do is we illuminate
the situation to find out why the people are the way that they are. And when
you see it, it begins to give you an understanding of the world - why do people
do what they're doing, why is a person that’s always a taker, takes. It’s
because they’ve developed the habit and they don't have an illumination of the
mind to develop a shame for what they're doing, or somebody who is smoking
cigarettes or whatever vice they have. They do it because they keep putting
that in their mind. You can't keep putting negative thoughts in your mind and then
cranking the crank and thinking that something good is going to come out on the
other side. It doesn't work that way. But in a moment, you make a choice to
have a wholesome thought and maintain the wholesome thought. That’s the Buddha-mind.
The only trick is you just have to try to extend that time out for a longer
time.

What is a
wholesome thought? A wholesome thought isn't necessarily a bad thought or an immoral
thought. It’s one that is not seeking continuation, not seeking that it wants
something from that thought. Whether it's something negative or positive, it
just simply cutting off the thoughts in there. That's why the master said “Maintaining
the single thought.” When the mind is in this state, then it really does not
have thought. It does function and it is just carrying out whatever the
function is. How would you like to go to work tomorrow and work without
thinking about other things that make the clock look like it's going backwards?
Or go to work and not think about what you're going to eat for lunch and just
sit there with a gurgling stomach for the rest of the morning? I don’t think
that’s ever happened to any of you, right? So these are the things that come up
and you see the consequences for it when the mind is becoming illuminated.

But the Chan School
doesn’t see things that way. What counts is this present moment; there’s
nothing that requires a lot of time.

We don’t look
at it and say “Okay if you practice in this way, in ten years you will become
illuminated.” There was a person from a Kung-Fu School that went to the master and
said, “How long do you think till I can really become accomplished?”

The master
said, “10 years.”

Then he
said, “What if I practice like really, really, really hard?”

He said,
“Then 20 years.” (Laughs…)

It is
because he had an idea that there was something to attain. But when the mind
doesn't have anything to attain, it’s timeless. It doesn't matter how long one
practices, one just simply practices and that's it. You don't have to do
anything more. You don’t have to worry about how long it's going to be. But in
our instant cake society where we put something in the microwave and we just
stand there looking at the number going down, you know. We want to know when that
number is going to reach zero and you hear the beep. Well, I’ll tell you;
there's no beep! And the only enlightenment of opening up the microwave door is
the light from inside there. But no matter what, if you put a hotdog in the
microwave then you heat it out, you get a hotdog out. You're not going to get a
gem coming out.

It is in
this way that the world is very mundane and ordinary but there's a wonderful
illumination in understanding that. It's very easy why people do the things
that they do and why they have that. But we always want to glamorize our life.
We want to make our self look better, put on makeup, put on these clothes, or whatever
it is, or do all these different things that we have. But when you think about
it, the human body is such a strange entity. I mean if I was going to design a human,
I wouldn’t make him with a big head and a thin neck and a body the way it is.
It is strange because we have so much self-love and how we look at ourselves
all the time. But we don't need to cast out the body; we just need to
understand how it got formed. If you look in the mirror and you see dark
circles under your eyes, you go “Yeah, because I've been studying, or working
very hard, or I’m getting older.” So you understand the things. You understand
that change is natural. But we always fight change because we are ignorant as
to the way life is. When we understand life, when we understand self, we’re
liberated.

Everything
I say to you is for the moment only, medicine to cure the disease.

Whatever
I'm saying to you right now and commenting on that, it's for right now. Now if
I give this lecture in another city, it's good only for that moment and the
words that come out of my mouth are going to be pertinent to that particular
group, not to this group. Whatever I'm saying is for this moment. So pay attention
in this moment, stay in the moment. This is very interesting this “medicine to
cure the disease.” There's a story about a Chan Master that was passing away and
his disciple was called. When the disciple came, the master asked him “What
have you learned from me, can you tell me?”

So the
disciple, (the Chinese always had these medicine bottles that they would put
their elixirs and things in there) he looked at the nightstand and saw the
medicine bottle there and tipped it over with the back of his fingers.

And the master
said, “Anything else?”

So he went
over and picked the medicine bottle up and put it straight up again.

This is
your introduction to Chan; what do you think that means? You’re studying the
Buddhism this week; you should be qualified to answer that.

Student:
The student tipped over the bottle, and my first instinct was whatever medicine
he was taking was only for that moment and in the next moment he may not need
it. And when he tipped it back up again, that’s a new moment.

Gilbert:
It's an interesting way in which you talk about it. Part of it is that there is
no medicine because there is no malady. But on the other hand, one has to take
the medicine to realize that there's no malady. So if one doesn't take the
medicine, then one would not come to that realization. That’s why he said, “Anything
else?” because if not, then one would just simply the nihilistic. There's a
little bit of difference there where we’re looking for [what we call] the
development of a bodhi-heart of a Bodhisattva. A Bodhisattva is someone who is
an enlightened being that makes a vow to deliver others before themselves. So
when you look at it, you're looking and saying it just like this master here. He's
talking out of necessity but knowing that he has nothing to say but
nevertheless has to say it to the people until they realize that he has nothing
to say. We continue on:

Ultimately it has no
true reality.

That's
why he tipped over the medicine bottle.

If
you can see things in this way you will be true people who have left the
household, free to spend ten thousand pieces of gold every day.

Not bad,
right? Every moment is a jewel, very incredible. If you want to be rich, you
don't have to worry about getting the $350 an hour. You don’t have to worry
about that. Be rich in your heart. Not bad! We all can be that way.

Followers of the Way,
don’t let just anyone put their stamp of approval on your face.

This is a
very interesting thing because there are people who will do that. When I was
younger, one person that was a teacher said that, “Oh, you've already got it! You’ve
reached it! You’ve reached it! You’ve got it!” And I just went “Got what? I’ll
just keep practicing.” Whatever he thought, it has nothing to do with me. When
I went to my first retreat with my master, I had certain experiences where
Shifu called me in for a private interview.

He was
saying, “How do you feel? Do you feel light? Do you feel heavy? Do you feel
this way and that way?”

And I said,
“Shifu, (master in Chinese) you are asking me all these questions to try to
ascertain whether or not I had some kind of an experience. I'm not interested
in that, so you're wasting your questions.”

And he
just looked at me and goes, “Good, go back to meditate!”

And the
thing is that even with such a great master [that Master Sheng Yen was], we
don't have to have someone put their stamp of approval because once you do
that, you’d be walking around going like “I am [like you know] this enlightened
being” or whatever. It's counterproductive because as one practices, one has no
interest in those things. Okay we continue on:

Don’t say, I
understand Zen; I understand the Way, spouting off like a waterfall. All that sort
of thing is karma, leading to hell. If you are a person who honestly wants to
learn the Way, don’t go looking for the worlds mistakes, but set about as fast
as you can looking for true and proper understanding.

Again
he's going to what we call the Right View
- how mind works, that whatever you do has consequences to it. If you're
smiling at people, if you’re helpful, people will want to come and listen. If
you're a nasty person, a bad person, people won't want to get near you. Or if
you’re a taker, they'll not want to get near you so you lose friends and you
lose a lot. But if you want to uplift humanity around you, you're going to
create an oasis. Maybe you won't change the entire world but you will change
the entire environment around you and that’s a good start.

If
you can acquire true and proper understanding that’s clear and complete, then
you can think about calling it quits.

I haven’t
quite got to that point of calling things quit yet.

"Followers of
the Way, you take the words that come out of the mouths of a bunch of old
teachers to be a description of the true Way. You think, 'This is a most
wonderful teacher and friend. I have only the mind of a common mortal, I would
never dare to try to fathom such venerableness.'

Then he
says [to you]:

Blind
idiots! You go through life with this kind of understanding, betraying your own
two eyes, cringing and faltering like a donkey on an icy road, (now he’s
really kind of slapping you around)saying,
'I would never dare speak ill of such a good friend, I'd be afraid of making
mouth karma!'

"Followers
of the Way, the really good friend is someone who dares speak ill of the
Buddha, speak ill of the patriarchs, pass judgment on anyone in the world,
throw away the Tripitaka, (the studies)revile those little children, and in the midst of
opposition and assent search out the real person. So for the past twelve years,
though I've looked for this thing called karma, I've never found so much as a
particle of it the size of a mustard seed.

Why did he
say that, that he couldn't find karma? But yet we study about karma, we talked about
karma and here this master saying he couldn't find it.

Gilbert:
Okay. Anybody lost yet? Hang in there. Be patient. Be patient.

"Those
Ch'an masters who are as timid as a new bride are afraid they might be expelled
from the monastery or deprived of their meal of rice, worrying and fretting.
But from times past the real teachers, wherever they went, were never listened
to and were always driven out--that's how you know they were men of worth. If
everybody approves of you wherever you go, what use can you be? Hence the
saying, “let the lion give one roar and the brains of the little foxes will
split open.”

There's a
lot said in this part; a lot of Chan history, a lot of theory. It’s very very
incredible in terms of looking at it and saying what one should say is proper.
But to someone who is in accord with Lin-Chi, it's different. Once I was in New
York and there was a large group of people but I didn't know that they were
radio broadcasting a lecture. I don’t think it would have changed what I did anyway
but there was one person that was a senior student of Master Sheng Yen. He’s a great
fellow but he said, “You know I've asked Shifu and I've asked these other masters
and no one can tell me the answer to this question.” So he says “Tell me; what
is mind?”

And I
said, “I will tell you the answer, but if after I tell you you do not
understand it, then you should kill your ‘self’.”

Well
obviously, he was shocked and he literally mouthed the words “kill myself?”

And I
said “Yes, kill your “self’;” and while you're at it, kill the Buddha!”

It is
when you speak without fear, without fear of being wrong about that or fear of condemnation.
Does anybody know what I was telling him? It’s like he took off his head and he
was looking for his head.

Student: You
were telling him to kill the “self,” not himself.

Gilbert:
Yes, and kill the Buddha too because he still has a connection and attachment
to that without really seeing that fundamentally, he already has this. So when we
say “kill the ‘self,’” it's scary though. I don’t want to kill myself.

Same
student: Either one of those is scary; either the “self” or myself. (Laughs…)

Gilbert:
Anyway, that is the fearlessness of what Lin-Chi is saying - is that you have
to be fearless in your practice. When you have an understanding of mind, you're
not worried about what's happening.

There was
a story of a young monk and he was out with an older monk. Obviously the older
monk didn’t have that great of a bladder control but they were walking in a
walkway that was lined with the statues of the Buddha. And the older monk
pulled over to the side and started urinating. The young monk went “Oh my! Oh,
my! Oh, my!”

“Oh, my what?”
the older monk said.

“You were
peeing by the Buddha statue!”

And the
old monk said, “Show me where the Buddha is not and there I will pee.”

It is the
understanding as you say of this emptiness. It is not the emptiness of an empty
cup but the emptiness of that everything is connected. This is why my mouth
goes up and down because it does matter to move that medicine jar up right. It
does matter because they are suffering. Even if that suffering is illusory
suffering, nevertheless that suffering is there.

I was
once asked by somebody “Why would you do that if the suffering is illusory? Why
do you go and teach about this?”

She was a
college student and I asked her “You’re a college student?”

She goes,
“Yes.”

“Do you
have a roommate?”

“Yes.”

“Well, if
your roommate was having a bad dream what would you do?”

And she
said “I would wake her up.”

And I
said, “It's the same thing that I’d do. The dream is illusory but the suffering
to the person is felt.” So this is a distinction very interesting to our Chan School.
What we do is that we enhance Buddhism from what was called the Theravada School
and incorporated this idea of this wonderful unbridled compassion to help
others. And that's important because when we begin to think about other people
before ourselves, that's the initial generation of a bodhi-heart of a Bodhisattva.
It's the first part of being able to put down the illusory self.

Okay as
much as I want to go further, I probably taxed some of the new people today and
we’re running out of time so will pick that up again. Sooner or later, we will
finish what he is saying. But what Lin-Chi said in this treatise is actually
credible. I mean it is so chock-full of theory and of the teaching that it's
worth it to go through it slowly. And little by little, you begin to understand
what the school is and not only that but how you can meditate and be a better
person. Is there any questions? No questions? Okay, we’re going to take a
little bit of a break and we’re going to meditate. Those of you who do not know
how to meditate, come forward and we will teach you.